American Studies

How do leaders' idiosyncrasies are developed, and how do these, in turn, impact their political behaviour? This study traces the idiosyncratic behaviour of Presidents Andrew Jackson and Donald Trump. It details four historical traditions-Hamiltonian, Wilsonian, Jeffersonian, and Jacksonian. The study expands upon Jacksonian tradition and sees that how Trump pursued this tradition and how is his political behaviour remained similar to that of Andrew Jackson. Three specific areas in which these variables are determined are personal lives, narcissism and authoritarian behaviour, and populism and corruption. The paper also charts out the ways and means through which Donald Trump's administration is termed as Jacksonian in nature.

A special issue of Studies in Musical Theatre offering a range of new critical perspectives on Lin-Manuel Miranda's Hamilton, including:

“Is It Like a Beat Without a Melody?”: Rap and Revolution in Hamilton | Jeffrey
Severs

Rise Up: Nuyorican Resistance and Transcultural Aesthetics in Hamilton | Gabriel
Mayora

Hamilton’s Women | Stacy Wolf

Blackout on Broadway: Affiliation and Audience in In the Heights and Hamilton |
Elena Machado Sáez

Staging a Revolution: The Cultural Tipping Points of John Gay and Lin-Manual
Miranda | Tiffany Yecke Brooks

Miranda’s Les Miz | Jeffrey Magee

Hamilton Meets Hip-Hop Pedagogy | Alison Dobrick

“Hey Yo, I’m Just Like My Country”: Teaching Miranda’s Hamilton as an
American Chronicle | Timothy J. Viator

Lin-Manuel Miranda and the Metamyth of a Nation’s Founding | Helen M. Whall

“What If This Bullet Is My Legacy?”: The Guns of Hamilton | Meredith Conti

Hamilton and Class | Matthew Clinton Sekellick

A Conversation Rewound: Queer and Racialized Temporalities in Hamilton |
Shereen Inayatulla and Andie Silva

This article addresses the recent attempts to integrate evolutionary history in the US national narrative. Focusing on the cultural, legal, and scientific controversy over Kennewick Man, the ancient human remains discovered in Washington state in 1996, the article explores the narrative politics of American national belonging. Through a popular historical novel on Kennewick Man's life, the article further theorizes nostalgia as a narrative tool in imagining the evolutionary origins of the nation. The article argues that nostalgia produces a temporal dynamic that bridges the gap between national history and global prehistory, and that this dynamic is reinforced through cultural ideas of genetic knowledge. At the same time, prehistoric nostalgia renders problematic ideas of ethnic difference largely invisible.

Emerging from a matrix of Old Left, Black Nationalist, and bohemian ideologies and institutions, African American artists and intellectuals in the 1960s coalesced to form the Black Arts Movement, the cultural wing of the Black Power Movement
http://ow.ly/HtWx3066Rh6
Historical Overviews of The Black Arts Movement

US Central Americans are destabilizing, reconceiving, and revitalizing the US Latina/o canon, and in doing so, they are forcing us to reconsider hegemonic ideas about Latinidad. The cultural production of Latinos/as of Central American descent has engaged in a critical denunciation of the violence that characterizes not only the history, but also the current situation, of the Central American isthmus. This essay examines the strategies used by US Central American poet William Archila and visual artist Alma Leiva to (re)construct the past and memorialize the victims of violence across Central America. I argue that Archila’s poetry collection The Art of Exile and Alma Leiva’s installation-photography series Celdas are examples of the “art of witness.” As such, their works play a key role in the reconstruction of Central American collective memory from the diaspora.

NATIVE MESSENGERS OF GOD IN CANADA?:
A TEST CASE FOR BAHA’I UNIVERSALISM (1996)

*** Christopher Buck, “Native Messengers of God in Canada?: A Test Case for Baha’i Universalism.” Baha’i Studies Review 6 (1996): 97–133.

*** Award for Excellence in Baha’i Studies. Association for Baha’i Studies, 1994.

EPILOGUE

Thereupon Tekanawitaˀ [Deganawida, the Peacemaker] stood up in the center of the gathering place, and then he said, “First I will answer what it means to say, ‘Now it is arriving, the Good Message.’ This indeed, is what it means: When it stops, the slaughter of your own people who live here on earth, then everywhere peace will come about, by day and also by night, and it will come about that as one travels around, everyone will be related. …

Now again, secondly, I say, ‘Now it is arriving, the power,’ and this means that the different nations, all the nations, will become just a single one, and the Great Law will come into being, so that now all will be related to each other, and there will come to be just a single family, and in the future, in days to come, this family will continue on.

Now in turn, the other, my third saying, ‘Now it is arriving, the Peace,’ this means that everyone will become related, men and also women, and also the young people and the children, and when all are relatives, every nation, then there will be peace as they roam about by day and also by night. …

Then there will be truthfulness, and they will uphold hope and charity, so that it is peace that will unite all the people, indeed, it will be as though they have but one mind, and they are a single person with only one body and one head and one life, which means that there will be unity.” …

When they are functioning, the Good Message and also the Power and the Peace, moreover, these will be the principal things everybody will live by; these will be the great values among the people.”

– Chief John Arthur Gibson, Concerning the League: The Iroquois League as Dictated in Onondaga, newly elicited, edited and translated by Hanni Woodbury in Collaboration with Reg Henry and Harry Webster on the Basis of A.A. Goldenweiser’s Manuscript. Memoir 9 (Winnipeg: Algonquian and Iroquoian Linguistics, 1992): 36–41. 

ABSTRACT

Academic and popular interest has lent prestige to native spirituality and has brought it into prominence. The United Nations proclamation of 1993 as the International Year of Indigenous People gave native peoples international recognition. A corresponding interest in native culture has “valorised” (brought respect to) native spirituality.

The National Spiritual Assembly of the Bahá’ís of Canada took a position of advocacy on behalf of First Nations Canadians in its formal submission to the Royal Commission on Aboriginal Peoples in the fall of 1993. The strong native presence in Canadian Bahá’í community life raises the question of the place of native spirituality within a Bahá’í worldview.

Homefront “pioneers” have extended Bahá’í universalism to a recognition of the richness and authenticity of native cultural values. Such recognition has been supported by local Bahá’í policy, as attested in teaching pamphlets addressed to native peoples, in which the concept of First World messengers of God has been validated. Although theoretically acknowledged, explicit recognition of native messengers of God has yet to be formalised in Bahá’í doctrine.

This study discusses the possibilities of incorporating the principle of “Messengers of God to Indigenous Peoples” within formal Bahá’í doctrine, reflecting a development that has already taken place in popular Bahá’í belief in the North American context. A hitherto under-studied Persian text of ‘Abdu’l-Bahá establishes the principle in such a way that its explicit enunciation is now possible.

The problem of historical attestation remains. The prophetic credentials of Iroquois culture hero and statesman Deganawida are critically examined as a test case. The legend of Deganawida has a kernel of historicity overlaid by hagiography, with admitted Christian influence. Nonetheless, if the Bahá’í principle of “Progressive Revelation” can assimilate the Amerindian spiritual legacy as distinct from and developmentally asynchronous with Irano-Semitic and Sino-Indic religious histories, then it might be possible to accord Deganawida a provisional status with Bahá’í prophetology, and still affirm Bahá’u’lláh’s unific role in world history, as oral cultures take their place alongside the more familiar “literate” traditions.

https://www.academia.edu/36294314/_Native_Messengers_of_God_in_Canada_1996_

Not-guilty verdicts, mistrials, and impunity for the Bundy family and many of their supporters in the armed confrontations over public land use in Nevada and Oregon. Expanded access for private oil, gas, mining, and logging industries and the downsizing of national monuments such as Bears Ears lead by Secretary of the Interior Ryan Zinke. A number of highly contentious debates and sensationalized events have again focused attention on land held in the public domain by the United States. This essay argues that federal land policy as a form of colonial administration has been constitutive for the logic of expectation as property in what is now the United States. From the state land cessions negotiated on behalf of the Articles of Confederation to the preemption acts (1830–1841) to the homestead acts (1862–1916) to present-day demands for land transfer, the acquisition and disposal of the so-called public domain have been central to westward colonization, the consolidation of the nation-state, and the promise of land ownership as the ostensible foundation of individual liberty. These dynamics are evident in contemporary conflicts over public lands and arguments for the transfer of public lands to either state or private ownership. Approaching the Bundy occupations as flashpoints that illuminate competing interpretations and claims to land within the history of westward colonization, this essay seeks to demonstrate the ways in which expectation emerges from particular economies of dispossession of indigenous peoples that have historically worked through and across the division of public and private property.

Edited volume exploring the use of print culture as a form of social and political activism in the United States during the 20th century.

From the intro: “Print activism” is a term I use here to refer to print media’s role in social and political activism throughout the long twentieth century. beginning in the late 1800s with the industrialization of print technologies and the prolific expansion of networks for distribution of printed materials to readers, activists relied on newspapers, magazines, pamphlets, calendars, and other print forms to amplify their voices. Print activism continued throughout the century as the central vehicle by which activists on all points of the political spectrum—left, right, and center—spread their opinions, elicited support, created networks among like- minded individuals, and attempted to establish cohesive group identities for the larger world.

This book was republished in paperback by Routledge.

Jordan, Mandy M. Building Resiliency: The Role of Faith-Based Organizations in the Trauma-Affected Community of Santa Fe, Texas. Master of Science (Applied Anthropology), August 2021, 205 pp., 2 tables, 15 figures, 8 appendices, references, 91 titles. On May 18, 2018, a shooter entered Santa Fe High School, killing eight students and two teachers. Using ethnographic methods, this research examines the role of faith, rituals, language, and symbols in the trauma-affected community during the response, recovery, and resiliency efforts as perceived by the Santa Fe community and those impacted by the tragedy. Qualitative data collected from 100 individuals ages of 17-84 illustrated how historical trauma, community culture, and faith-based organizations impact community resiliency and how illusions of a homogenous view of the community left many feeling shocked, divided, forgotten or muted.

È uscito il volume A. Pascale, Ascesa e declino dell'impero statunitense, tomo 1 – Genesi di un regime elitario (dalle origini al 1945), La Città del Sole-L'AntiDiplomatico, Napoli 2022.
Il testo consta di 620 pagine ed è acquistabile al prezzo di 28 euro nelle migliori librerie e con uno sconto dai rivenditori online. 
Di seguito un breve abstract, l'Indice, una presentazione dell'Autore e la bibliografia utilizzata.

What would it mean to take zombies seriously? Cultural savants have noted the rise of the zombie in American popular culture in the twenty-first century. And many scholars have found the zombie useful as a lumbering, empty-headed metaphor that could signify just about anything. The zombie might look like a loved ovne, but their flesh is rotting and their individualism has tragically withered away. Before I came to zombology, I was already fascinated by an American obsession with preventing the decay of the corpse through an exceptional devotion to embalming. I argue that the intersection of the new zombie-ism, the rapid decline of embalming, and the mass trauma of 9/11 is significant. Playing with zombies along a spectrum from fright to humor allows Americans to work through not a crisis of meaning, but a crisis of being. The cult of individualism no longer needs a perfect biological body.

The complex legacy of Mexico's ethnic past and geographic location have shaped the country and its culture. In Music in Mexico, Alejandro L. Madrid uses extensive fieldwork, interviews with performers, eyewitness accounts of performances, and vivid illustrations to guide students through modern-day music practices. Applying three themes-ethnic identity, migration, and media influences-the text explores the music that Mexicans grow up listening to and shows how these traditions are the result of long-standing transnational dialogues. Packaged with a 40-minute audio CD containing musical examples, the text features numerous listening activities that engage students with the music.

Dwight David Eisenhower won the 1952 presidential election with a mandate to end the bloody stalemate on the Korean peninsula. The country was frustrated with over two years of conflict with no end in sight. America was bogged down in its first “limited war” and turned to the former supreme commander and national hero who led American and British forces to victory against Nazi Germany less than a decade before. Eisenhower visited the Korean front in December of 1952 as promised during his election campaign and also kept his commitment to end the fighting in Korea seven months into his presidency. Both President Eisenhower and Secretary of State John Foster Dulles credited their use of nuclear weapons coercion to end the communist delay tactics at the negotiations at Panmunjom to bring about the July 1953 truce. This also validated their New Look approach to national defense threatening “massive retaliation” when U.S. national vital interests were at stake.

Scholars have been divided in the six decades since the truce in Korea ended the war, or “police action” using the Truman administration’s euphemism. The debate and historiography centers on cynicism regarding the effectiveness of “massive retaliation” as a defense policy in general, and specifically whether President Eisenhower’s hint of considering the utilization of nuclear weapons to break the deadlock in Korea produced the truce. Some scholars assert no such nuclear threat occurred; and as David Mayers contends it was the combination of Stalin’s death in March of 1953 with the new Soviet leadership wishing to reduce tensions with the U.S. to concentrate on political consolidation and economic development.  It is also asserted China and North Korea were weary of the war and also wanted to focus on domestic economic development as their primary motivation to end the fighting in Korea.

As Olivia Pope hangs up on the President’s Chief of Staff, and starts strutting away, audiences have seen a character unlike any Black female character. For Olivia embodies a new kind of Black woman, one who commands respect wherever she goes, and one not held back by labels like Mammy, Matriarch or Black Lady. She is a woman on a mission to fix the lives of Washington’s elite, as well as the negative images of Black women (BW) that have graced the screens since slavery. She defies stereotypes and shows audiences how unique, flawed and normal BW really are. This chapter will examine the ways in which the negative stereotypes of BW discussed in the previous chapter, as well as dominant Eurocentric beauty standards, have started to be dispelled by popular television shows: Scandal and How to Get Away with Murder (HTGAWM). However, while these shows have started to dispel negative stereotypes, they only do so to an extent. Maxine Craig’s Ain’t I a Beauty Queen? about the experiences of BW will be used parallel to television roles to help demonstrate the changes in portrayal and representation. This chapter will also use Laura Mulvey’s Gaze Theory as a framework to look at the ways in which the female protagonists are viewed by the audience.

Teaching in the shadow of the colonial relations in Israel/Palestine, there is, I believe, no more pressing pedagogical issue than exposing the ways in which hierarchies of “being” are produced through essentialist ethno-nationalist forms of identification, where privilege is very unevenly distributed. I focus my discussion on Giovanni’s Room, since, after teaching this text for several years, I have only recently come to realize that James Baldwin’s second novel can provide us with some crucial insights into how privilege operates. Originally I placed this Baldwin novel in my course—”20th-century African-American Novel”—in order to provoke discussions about canonicity, normative assumptions about US “ethnic” literature, the relationship between the author’s racial identity and the text as well as to stimulate students to think more critically about race and heteronormativity. After all, Giovanni’s Room, written during the hyper-heteronormative period of the 1950s, is about a tragic love affair between two white men, but it is also a novel written by a
queer African American. Over the years, however, I have become more and more convinced that it is important to move away from a focus on any particular category of identity, such as homosexuality, masculinity, and/or race, and to highlight, instead, the broader notion of stratified privilege as it manifests itself in the novel.

Identifying himself with the “builder at work in cities,” Whitman aspires to transform his city into an ideal city. Particularly, his experiences as a journalist inspire him to ameliorate the widespread urban problems in New York. As early as the 1840s, Whitman consistently captures the various urban ills and offers reasonable solutions from an urban reformer’s perspective. He also reveals his aspiration to be an urban planner whose primary goal is the use of land and design of the urban environment. His desire to erase the boundaries between nature and civilization distinguishes the poet from his contemporary writers and landscape architects. With the perspective of a “builder” or a “architect,” Whitman strongly advocates more “open places” in the city like a park. Overcoming Frederick Law Olmsted’s dichotomy of the park versus the city, Whitman has an insight into the efficient usage and layout of the “open places” to facilitate the amelioration of the city. Most of all, Whitman’s “great city” represents the cleanly, organic, democratic, ecological and healthy city where technology, human beings and nature have a harmonious relationship. Ultimately, his “great city” like Mannahatta corresponds with the sustainable city in the modern sense.

This article analyzes how mass-market cruise lines mobilize food, laborers, and built environments to offer passengers cosmopolitanism with the purpose of maintaining a unique business model. It is argued that while companies target a growing demand for culturally immersive dining experiences, they do not seek to offer complete immersion in any one culture but cosmopolitanism through a combination of multiple themed establishments on a mobile platform. Culinary themes are installed using labor and built environments, for instance through the placement of visual and material culture in eateries. While some onboard dining experiences are themed around the cultures of nations on the ship’s itinerary, many evoke international cultures. In studying how mass-market cruise lines as mobile spaces of containment combine both international and localized dining experiences to offer the “world on a ship,” scholars of tourism can better understand how touristic companies produce cosmopolitanism at destinations.

This op-ed considers the drastic change in mores that has taken place between the Sexual Revolution of the 1960s and what I call the Sexual Counter-Revolution of 1990s America and the Post-September 11th world. I argue that the pressure to make young people identify as straight, gay, lesbian, or trans does not serve the purposes of sexual liberation, but is instead an attempt to impose socially-constructed stereotypes that restrict rather than expand young people's ability to make difficult choices about their sexual experience. I argue that despite the sexual revolution, young people still need basic education about the biological 'facts of life' before they can make difficult decisions about their gender or sexual identity without having those decisions made for them by supposed cultural authorities.

"Guavas for Dummies, American Jíbaras, & Postnational Autonomy: When I Was Puerto Rican in the Hemispheric Turn" (2019) re-engages this text after I taught it in Puerto Rico four years. In this 2009 essay, Santiago’s memoir is said to bridge U.S. and Caribbean lit. WIWPR begins with a remembered Puerto Rico, and ends in the author’s adulthood in the USA. Studying Santiago’s text within a trajectory of immigrant narratives familiarizes the text to readers who are often processing their own entries into the US / its cultural orbit. This essay examines Santiago’s representation of jibaros, a subculture whose place in in Puerto Rico parallels the conflicted relationship many Jamaicans have with Rastafarians. Also, the theme of “Translating and Resisting Imperialism” is developed through a close reading of the chapter “The American Invasion of MacÚn.” Santiago’s treatment of gender roles in her family is also explored.

For Puerto Ricans, World War I provided the opportunity to test and challenge the linkages between military service, manhood, citizenship and decolonization.  During the war Puerto Rican political leaders, elected officials, and opinion makers sought to advance the socio-economic and political standing of their communities by demanding access to, and encouraging participation in the U.S. military.  In particular, Puerto Rican elites were interested in mobilizing the Puerto Rican peasantry thinking that training would transform them into modern men worthy of self-determination in the eyes of the metropolis.

This essay explores the culturally subversive and incredibly unique enigma that is Afrofuturism. Afrofuturism is understood in terms of its inherent delineation from any attempts by a universal cultural modernity to categorise it within the structures of conventional discourse.

Instead, I adopt a deconstructive approach to Afrofuturism’s exploration.
In this essay, I discuss Afrofuturism in relation to theories of Decoloniality, and, in turn, explain the history and rationale behind its subversion to conceptions of a universal modernity. I then explore the methodology and importance of autonomous subjectivity formation in Afrofuturism.

The next chapter discusses Afrofuturism and music, using Detroit techno as a case study. The final chapter covers Afrofuturism in relation to hauntology, with a particular focus on the parallels between Afrofuturist and Intercultural cinema.

The aim of this essay is to broaden the reader’s understanding of Afrofuturism through the contextualisation and explanation of the issues that Afrofuturism seeks to transcend, and the examination of the means with which this transcendence is to be achieved.

What makes some jokes so funny? Can comedy really effect social change? Is laughter just catharsis—a therapeutic release of personal and social discontent—or can it also voice real opposition? Another basic question that we often take for granted, why do we laugh?  In this course, we will approach the topic of comedy from every angle, while also keeping the funny alive. We will read philosophies and theories of comedy, satirical newspapers, and social histories of stand-up. We will watch funny movies, TV shows, Internet memes, viral videos, and talk about them. And, of course, we will write and perform our own comedy in the classroom.

This dissertation analyzes the postfeminist tendencies and biopolitics in contemporary media practices by considering the pop culture exemplar, the Kardashian-Jenner family.

This dissertation received First Class Honors from Trinity College Dublin.
Vanessa graduated with Distinction in B.A. English Literature and Media Studies.

Seeking ways to understand video games beyond their imperial logics, Patterson turns to erotics to re-invigorate the potential passions and pleasures of play.

Video games vastly outpace all other mediums of entertainment in revenue and in global reach. On the surface, games do not appear ideological, nor are they categorized as national products. Instead, they seem to reflect the open and uncontaminated reputation of information technology.

Video games are undeniably imperial products. Their very existence has been conditioned upon the spread of militarized technology, the exploitation of already-existing labor and racial hierarchies in their manufacture, and the utopian promises of digital technology. Like literature and film before it, video games have become the main artistic expression of empire today: the open world empire, formed through the routes of information technology and the violences of drone combat, unending war, and overseas massacres that occur with little scandal or protest.

Though often presented as purely technological feats, video games are also artistic projects, and as such, they allow us an understanding of how war and imperial violence proceed under signs of openness, transparency, and digital utopia. But the video game, as Christopher B. Patterson argues, is also an inherently Asian commodity: its hardware is assembled in Asia; its most talented e-sports players are of Asian origin; Nintendo, Sony, and Sega have defined and dominated the genre. Games draw on established discourses of Asia to provide an “Asiatic” space, a playful sphere of racial otherness that straddles notions of the queer, the exotic, the bizarre, and the erotic. Thinking through games like Overwatch, Call of Duty 4: Modern Warfare, Shenmue II, and Alien: Isolation, Patterson reads against empire by playing games erotically, as players do—seeing games as Asiatic playthings that afford new passions, pleasures, desires, and attachments.

American political scientist Samuel Huntington argues that, before being a nation of immigrants, the United States is a nation of English settlers who defined the core values of American national identity during the colonial era of the 17th and 18th century. Thus, in addition to being characterized as a product of the “Founding Fathers”, Huntington's concept of the American nation was closely tied to the Anglo-Saxon Protestant culture created by the called “Founding Settlers”. This strict definition of the United States made it impossible for other groups, such as Mexican immigrants and Mexican Americans, to fully incorporate themselves into the American mainstream. Because they came from different historical backgrounds that deviated from the Anglo-Saxon norm, they were seen as challenging the “proper” ways of American immigration and assimilationism, such as those established by the massive flows of European immigration from the 19th and the first half of the twentieth century.

Furthermore, for Huntington, the war between Mexico and the United States in 1846-1848 produced the current idea that Mexicans are able to make political claims to the territories annexed by the United States after the course of the war, and therefore they represent an active threat to the physical integrity of modern US-territory. It is also important to highlight that, behind the apparently benevolent notion of assimilationism, there are structural relations of colonialism that nullify the power of agency of assimilating groups, subordinating them to a system of colonial rule that denies their full political engagement in the social landscape of the United States. As to the assimilation of both Mexican immigrants and Mexican Americans this cannot take place because the concept of American assimilationism itself is linked to a hidden ideal of whiteness that does not accept the brown phenotypical traits of people of Mexican origins. 

Key words: national identity; American nation; Anglo-Saxon culture; Mexicans Americans;

It is sometimes argued that the non-therapeutic, non-consensual alteration of children’s genitals should be discussed in two separate ethical discourses: one for girls (in which such alterations should be termed ‘female genital mutilation’ or FGM), and one for boys (in which such alterations should be termed ‘male circumcision’). In this article, I call into question the moral and empirical basis for such a distinction, and argue that all children—whether female, male, or intersex—should be free from having parts of their genitals removed unless there is a pressing medical indication.

https://journalistethics.com/
Download free at this link.

This publication is about the Deep State and pursues four core objectives.

This book: 

• Defines the notion of the so-called ‘Deep State’;
• Outlines 101 tools that the Deep State uses to achieve short-term objectives;
• Analyzes the mechanisms that the Deep State uses to pursue its arch objective;
• Synthesizes an original diagram that summarizes the Deep State’s modus operandi.

This book is written for those with zero to little knowledge of the ‘Deep State’. It analyzes credible sources that claim a Deep State apparatus exists. Much discussion is cutting-edge. The Deep State’s existence has not mainstreamed in public knowledge during pre- or recorded history.

This book synthesizes the consensus that appears in various public sources. Examples include mainstream and alternative media reports, scholarly publications and institutional documents. Discussions are Western-centric. They focus on power structures in Europe, the Near East (e.g. Israel) and the United States of America (USA). These are the core locations of Deep State bases.

This book aims to arm readers with the tools required to form their own opinions. Much language in this book unambiguously informs the audience of the author’s informed opinions. May critical readers conduct their own independent research and always draw their own conclusions.

Video games have become a significant element of entertainment in the present day. Video games can convey ideas, attitude, belief s; hence video games possess significant abilities to change other forms/mediums of popular culture. Increasing popularity, diverse player base, and the rise of different genres of games transformed video games into a popular entertainment phenomenon in America, and a sub-cultural phenomenon named video games culture has emerged. Video games and video game culture has inf influenced significant changes i n other forms/mediums of popular culture through introducing new approaches, techniques, aesthetics etc. That resulted in the creation of new media forms and genres. Video game culture plays an indispensable role in some of these transformations.